Text
Various commentators divide this text into different numbers of sections. Briefly, the sutra describes the experience of liberation of the bodhisattva of compassion, Avalokiteśvara, as a result of insight gained while engaged in deep meditation to awaken the faculty of prajña (wisdom). The insight refers to apprehension of the fundamental emptiness of all phenomena, known through and as the five aggregates of human existence (skandhas): form (rūpa), feeling (vedanā), volitions (samskārā), perceptions (saṁjñā), and consciousness (vijñāna).
The specific sequence of concepts listed in lines 12-20 ("...in emptiness there is no form, no sensation, ... no attainment and no non-attainment") is the same sequence used in the Sarvastivadin Samyukta Agama; this sequence differs in comparable texts of other sects. On this basis, Red Pine has argued that the Heart Sūtra is specifically a response to Sarvastivada teachings that ,in the sense "phenomena" or its constituents, are real. Lines 12-13 enumerate the five skandhas. Lines 14-15 list the twelve ayatanas or abodes. Line 16 makes a reference to the eighteen dhatus or elements of consciousness, using a conventional shorthand of naming only the first (eye) and last (conceptual consciousness) of the elements. Lines 17-18 assert the emptiness of the Twelve Nidānas, the traditional twelve links of dependent origination. Line 19 refers to the Four Noble Truths.
Avalokiteśvara addresses Śariputra, who was, according to the scriptures and texts of the Sarvastivada and other early Buddhist schools, the promulgator of abhidharma, having been singled out by the Buddha to receive those teachings. Avalokiteśvara famously states that, "Form is empty (Śūnyatā). Emptiness is form." and declares the other skandhas to be equally empty – that is dependently originated. Avalokiteśvara then goes through some of the most fundamental Buddhist teachings such as the Four Noble Truths and explains that in emptiness none of these notions apply. This is interpreted according to the concept of smaran as saying that teachings, while accurate descriptions of conventional truth, are mere statements about reality – they are not reality itself – and that they are therefore not applicable to the ultimate truth that is by definition beyond our comprehending. Thus the bodhisattva, as the archetypal Mahāyāna Buddhist, relies on the perfection of wisdom, defined in the larger Perfection of Wisdom sutra to be the wisdom that perceives reality directly without conceptual attachment. This perfection of wisdom is condensed in the mantra with which the sutra concludes.
It is unusual for Avalokiteśvara to be in the central role in a Prajñāpāramitā text. Early Prajñāpāramitā texts involve Subhuti, who is absent from both versions of the Heart Sūtra, and the Buddha who is only present in the longer version. This could be considered evidence that the text is Chinese in origin.
Read more about this topic: Heart Sutra
Famous quotes containing the word text:
“I would define the poetic effect as the capacity that a text displays for continuing to generate different readings, without ever being completely consumed.”
—Umberto Eco (b. 1932)
“I am so glad you have been able to preserve the text in all of its impurity.”
—Samuel Beckett (1906–1989)
“The power of a text is different when it is read from when it is copied out.... Only the copied text thus commands the soul of him who is occupied with it, whereas the mere reader never discovers the new aspects of his inner self that are opened by the text, that road cut through the interior jungle forever closing behind it: because the reader follows the movement of his mind in the free flight of day-dreaming, whereas the copier submits it to command.”
—Walter Benjamin (1892–1940)